• Sijohaknonchong
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• v.20
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• pp.141-171
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• 2004

Even though only 3 sijo are in high school textbook. through these 3 sijo each type can be understood in that each represents pyung sijo, sasul sijo, and present sijo. To learn with learner-centered activities, which aim for full knowledge acquisition regarding literary works, as the preparing stage, students can learn what theyll learn by teachers. Sijo are, so to speak, formed with three chapters, and stand for the world that is colorless, scentless, and flavorless. So, the theme can be found with ease. Compared with other genres, sijo can be formed creating background with ease. Moreover, sijo are not too long, so learners can paraphrase it. Sijo that express private experiences with the everyday language can be related to other genres or everyday language. So, sijo are last to present. In the teaching phase, on the gradation of concretion and gradation, writing or presentation activities are presented. After classroom, learners keep a reaction journal. In the phase of concretion and gradation, learners can apprehend that typical differences of the emotions of poetic speakers is from typical differences, even though emotions of poetic speakers of (1)$\cdot$(2)$\cdot$(3) that is each stand for pyung sijo, sasul sijo, and present sijo are roughly summarized loneliness, desolateness, and gloominess. Moreover, these typical differences are from social, political. and cultural settings, namely, the differences of contexts. In this teaching model. learners should prepare for content regarding context and text before the class. Teachers should act as an assistant to help learners pre-understand their subjective experiences and imaginations.

• The Korean Journal of Archival Studies
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• no.18
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• pp.221-254
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• 2008

Community Archpe is . Community Archpe is as close as a kind of a complex of culture space or community center which puts individuals and small community together with culture soil in a central position. For example Community Archpe can include community library, community archive, community historical center, community recovery center, community commencement of an enterprise center, etc. We need small library, archive and historian rather than big scale institution and professional system to take care of culture soil which belongs to an individual and community. Community Archpe is located in coordinates of two intention points. First intention is, a 'Heterogenous Smithy'. Heterogeneity deals with Community Archpe's life. Second intention is, a 'Feminine Smithy'. Community Archpe can be a recovery community when we are in the recovery context, which understand and support a person through archives and history. Then, what can Community Archpe do? First, it can be a new movement of the community. Second, it can also be a centripetal point of classic life. Community Archpe surly locates in the central of Community. Therefore, it will be a cultural literary soil and be a smithy of community history and culture. Thus Community Archpe will change a lot of things on people's life. Community Archpe will be a small happiness to ordinary people, even though it is not a state organ realizing large values.

• Korean Journal of Heritage: History & Science
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• v.38
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• pp.43-107
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• 2005

A ritual ceremony accompanied by a song and dance is called as Kagura in Japan. The word Kagura is originally derived from Kamukura, which means the place where spirits reside. However, later it came to refer to the whole process of the ritual ceremony itself. Through the field studies, this paper examines Takachiho-kagura, helded in Takachiho, known as the village of myths, located in northern Miyazaki-ken in Japan. Kagura takes place all night through in each and every village in Takachiho and it normally runs from the end of November when the harvest season ends until early February the next year. One ordinary house is especially chosen for this ceremony, in which Kagura performs 33 repertoires. Takachiho-kagura is sometimes called as Yokagura, since the performance takes place over-night. A song and dance is performed by ordinary village people called hoshyadong, who inherited Takachiho-kagura. Currently, the ceremony is held in more than 20 villages and designated by the government as "Important Intangible Folk Cultural Property" in Japan. Takachiho-kagura follows the example of rituals held in Sada shrine in Izumo, which is now eastern Hiroshima-ken. It is the dance using a bell, a sword, a fan, which signify Norimono and is usually combined with mask-play called as Shinno. From the shrine of village, itwelcomes the gods who defense their village, called Ujikami and other 8 million gods, called Yaoyorozunokami, in Kagurayado, where Kagura of 33 repertoires is played in order. Kagura starts from dances for attendance of the gods, Hikomai, Daidono, Kamioroshi, performs dances of Amanoiwato, the gate of heaven's cave in Japanese myths, Dazikara, Uzume, Dotori, and continues dances for the old ghosts Shibahiki, Yatsubachi mixed with acrobatics. Finally, this performance ends with dances to send off the gods, Hinomae, Gurioroshi, Gumooroshi, until the dawn the next morning. This paper explores Takachiho-kagura from the perspective of folk performance with ethnography. These days, ecstasy and oracle do not happen in Takachiho-kagura. However, it kept the old form of folk performance as Kagura held in ordinary house. Especially, in Takachiho, remarkable venue of the Japanese myths, Takachiho-kagura is developed artistically. The first field study was held in Gokamura, Iwato-zone and Ashakabe, Mitai-zone between December 6th and December 12th 1997. Afterwards, the second field study was conducted in the area of Shiba and Ashakabe from December 17th until December 19th 1997 and from December 1st until December 10th 2000.

• The Korean Journal of Archival Studies
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• no.35
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• pp.161-206
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• 2013

'Maeul' is a concept connoting a community. As a place where ordinary people's lives are planned and realized, Maeul is the foundation of their daily lives as well as a place where they work, rest and enjoy pastime activities. In Korea, however, most Maeul communities are dismantled while going though the modern period representing colonization and developmental dictatorship. Growth-oriented industrialization and urbanization turned into such adverse effects as individualization, a sense of loss and a sense of alienation. Recently, through innovations from below, Maeuls are restored, and through Maeul communities restored this way, every Maeul and many researchers carry out activities to build a healthy civil society. This study was conducted on such a background. For a healthy restoration of Maeul communities and a sustainable operation of those communities, it is necessary to establish archives where record the trace of Maeul members' daily lives and relations between those members. The archive of Maeul communities is a place that contains each Maeul's local characteristics as well as human relations as well. It is because this place can be space where Maeul members can record their history, communicate with each other and make a better future. The archive of Maeul communities can be made into various different models, which can be operated by reflecting the identity of a community such as main agents and characteristics, objectives and orientation of objects recorded. Rather than when Maeul communities exist as individuals, they can display more important functions and better effect when they form a network. Therefore, it is needed to provide various and creative methodologies different from the existing government-led record management. Not only on the form of archives, but also all over their functions, such as collection, arrangement, classification, evaluation, management and utilization, Maeul and Maeul residents' norms, orientation and realistic conditions should be thoroughly reflected. Starting from a chance to look back at individuals' lives, the archive of Maeul communities will be a new chapter to restore and build a healthy community in our society and overcome social contradictions from below. Moreover, the archive of Maeul communities has a great significance that it will broaden its prospect creatively with a new paradigm, not only mechanically turning the existing public sector-centered record management into a non-governmental sector.

• (The)Study of the Eastern Classic
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• no.69
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• pp.593-622
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• 2017

The purpose of this study is to investigate the characteristics of Confucianism, Buddhism, and Taoism and to examine the characteristics of Intermixture of Three Religions in Journey to the West. This novel, which has the structure of satire, hope, and surrogate satisfaction while being the center of satire and humor, is a refuge for the people. Even today, it can be said, however, that for the people, Confucianism, Buddhism, and Taoism was not a distinctly separate system of religions. Journey to the West story is about the liberation of Buddhism that is obtained through Taoism training. In the celestial world, not all gods are perfect, and often make mistakes. In such a story, the mistakes of beings living as human beings are simply insignificant. What is not different from the structure of life in this world is still a world of nature. The world is rife with absurdities, both on earth and in heaven. The characteristics of Intermixture of Three Religions can be summarized in several ways. First, the Trip of Samjang is not just to gain the enlightenment of illegal but rather to seek a greater sense of meaning. Second, the means to gain enlightenment is that it does not claim that one is right or good. Third, mercy, goodwill, and respect for life for oppressed and exploited peoples are common to all religions. Fourth, this story suggests that everything from the beginning is already a matter of mind. Fifth, all of the logic of Three Religions in this novel can be said to be "preliminary." Human life implies that it is going on a planned path, perhaps as a fate. But the important thing is, as in all religions, even if the road is a planned one, Journey to the West is strongly and persuasively speaking that it is the way of life as well as the attitude of living silently in carrying out its duties.

• (The)Study of the Eastern Classic
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• no.70
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• pp.467-493
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• 2018

This Study looks into increase of Match-ending type of 'Ureonggaksi' folktale and its secularization focusing on Match-ending types of 71 materials from "The Comprehensive Collection of Korean Folklore"(1979-1985) and 'The Revision And Enlargement project' (2008-2018). This study classifies 'Ureonggaksi' folktale into ones of 1910-70s, 80s, and 2000s. Match-ending types increase in "The Comprehensive Collection of Korean Folklore" and 'The Revision And Enlargement project'. Match-ending types constitute 60% of Ureonggaksi' folktale materials from "The Comprehensive Collection of Korean Folklore" and 'The Revision And Enlargement project', which is twice more than 34% of Parting-ending types. Firstly, taboo motif in Match-ending types is inclined to disappear. Even if taboo motif appears, materials with keeping its taboo are more than breaking one. It means that the function of taboo weakens, since the meaning of sacred wedding is emphasized when it is broken. Desacralization of Ureonggaksi figure is inclined to make the match of hero and heroin recognized as a common one. Increase of match type without taboo motif, and a new Ureonggaksi type in 'The Revision And Enlargement project', Underground monster-defeating type, with a character of Romantic matching narrative, mean Discoloration of Ureonggaksi folktale. Interest and recognition on sacred existence disappears, and there is found the conciousness to pursue happiness in real world through connection between man and woman by realistic world-view. This study contains 37 Ureonggaksi folktales recorded in 'The Revision And Enlargement project' (2008-2018) as material. Furthermore, there are found new Ureonggaksi types in 'The Revision And Enlargement project': Underground monster-defeating type, which is transformed from groom with bird-feather clothes type(a kind of matching-ending type of Ureonggaksi folktale), and the subjugated's resistance awareness weakens and shows a character of Romantic matching narrative.

• The Journal of the Korea Contents Association
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• v.22 no.10
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• pp.658-675
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• 2022

With the advent of the OTT platform, the world has become an era in which the same media content is shared and reacted in real time by being grouped into one culture. This study attempts a producer study of web novel writers, who are producers of the web novel market that is expanding into webtoons, dramas, and movies with IP (intellectual property rights) of the original story at a time when Korean K-content such as "Squid Game" and "Weird Lawyer Woo Young-woo" leads the global market. In this study, web novel writers were viewed as producers of commercial media content, not just 'Novelist', and their identities and characteristics of the labor process were examined. Web novel writers began writing web novels as a side job or two jobs, and cited the fact that they can make profits alone without barriers to entry and without incurring capital or facility costs. Although there is no barrier to entry, most writers experience severe failure in their first work, which is attributed to the misunderstanding that the word "writer" is someone who writes what they want in any genre. Web novels are different, so writers go through the process of realizing that in order to succeed by writing web novels, they must be thoroughly in the audience's shoes and write them according to the trends and codes they want. Web novel writers expressed their identity as "story sellers," "story producers," "people who can produce IP alone," and "people who satisfy fantasies that cannot be achieved in reality," and in common, there was a strong sense of being a person who provides stories and makes profits or sales. Regarding the burden of writing a huge amount of web novels, the writer with a high income expressed a generous position that "the income is higher than the effort," but ordinary writers complained of difficulties in the hard work, saying, "It seems like I am working hard on writing that I have to write constantly.

• Journal of Popular Narrative
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• v.26 no.3
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• pp.221-254
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• 2020

This paper finds a solution in the social context which cannot be explained thoroughly by well-timed release date, revival of comedy films, and the attraction of Lee Byeong-heon's comedy etc. while it throws question of how the film, Extreme Job captivated 16 million audience. The incredible hits of Extreme Job cannot be explained by analyzing the text alone. After this essay investigates a function and a role of comedy as a public sphere, it examines people's desires and wishes in the comedy and other genres since 2008 when the conservative government has seized power. Since 2008 a series of dark tone's action thriller, social problem film, and disaster film have emerged, these genres showed absence of public security, crisis of democracy and criticism against rulling class. On the other hand, hit comedy films have showed escapism such as weepie, nostalgia, and fantasy at the same time, generally. Although Veteran (2015) is not full-blown comedy, after this film's big success, "comic mode" has gradually revived. A light tone's films which are truer to genre rules has started representing the wishes of people toward social reforms and changes. Meanwhile, "Candlelight Protest" served as a momentum to recover the democracy which has been in crisis, but it could not lead changes in economic and daily lives. Exreme Job can be read as a question how we will survive since "Candlight Protest." The lives of detectives as self-employed workers who has taken over a fried chicken restaurant for going undercover are appearances of ordinary persons who must survive in the edless conpetition. Furthermore, this film shows a dream of a "great success myth" which becomes well-known as a famous restaurant and a self-management such as brand-naming and an exapansion of franchise business. We can read ganster's chicken franchises as a huge distribution industry which disturbs market system by delivering drugs secretly. While applauses that we give to the police having identities of self-employed workers which sweeps the ganster are giving support to oridinary neighborhood like us, they are also wishes of people who long for the restoration of publicness of police in the market which is becoming increasingly privatized today. A significance of this essay is to examine Extreme Job in terms of the geography of film genres and the revival of comic mode sicne 2008 at the macro level, and is to read the film in the perspective of the problems of economic and daily lives which has been still unsolved since "Candlelight Protest" at the micro level.

• Journal of Popular Narrative
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• v.26 no.3
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• pp.123-160
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• 2020

Manga develops by reflecting a change of society, reader's needs, and their thoughts and changes of tastes, sensitively. Shojo manga and Jyosei manga also do. We can find several kinds of meaningful changes in Japanese Jyosei manga in the 2010s. The works which represent preciousness of daily life, women's narrative and self-realization are gradually increasing. In addition, the works that deal with very touchy issues such as sex discrimination at work, sexual harassment begin to emerge. It has never been found in the manga of the former era. While this paper analyzes the social and cultural causes of these changes of the works that exclude romance and treat gender issues focusing on recent works, it examines changes of Japanese Jyosei manga in the 2010s and their meanings. I investigate the current trends of Japanese Jyosei manga in the 2010s through Umimachi Diary that represents a precious everyday life with woman-centered narrative, Metamorphose no engawa that deals with women's story from a new perspective, Good-bye My Miniskirt that tackles gender issues. Furthermore I intensively analyze how Nagi's Long Vacation and Darucyan, which win popularity from women in their 20s~30, represent lives and troubles of contemporary Japanese women. Nagi's Long Vacation represents the heroine's quest for a self throwing everything out. While Darucyan deals with self-realization, it forms of a bond of sympathy of readers by representing the heroine who suffers sexual harassment and inequal conditions very realistically. Nagi's Long Vacation and Darucyan have something in common with portraying troubles and self-realization of the working women in their 20s based on a indigenous reality to Japanese society very realistically. However they are unusual in that it is different from the manga of the former era in dealing with heroine's troubles and their solutions. The most distinctive changes of Jyosei manga since 2010 are that real issues surfaced with social changes. In addition, these social contradictions result from irrational discriminations and old customs of Japanese society for a long time. Manga reflects subtly the portraits of the times, their images of women, and their values. These changes of Jyosei manga also show the concerns of readers at that time, and it means that women began to be aware of the issues.

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.1
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• pp.53-67
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• 2022

This study started from recognizing the need to study place identity from the perspective of residents experiencing the place in daily life. The subject area of the study, Shin-Cheorwon, Galmal-eup, Cheorwon-gun, Gangwon-do area, had a low population until the division of Korea in 1945. Since then, the residents have created the milieu under Shin-Cheorwon's regional historic and cultural context. Thus, the study on this area can show the formation of the interrelationship of the region and residents. The purpose of this study is to understand the meaning and identity of the everyday places of Shin-Cheorwon. Photovoice was chosen as the method for successful Participatory Research; Participant's active intervention stage, 'Documentation (4th step)', Narration (5th step), researcher's analysis stage 'Ideation (6th step)' were specifically used. As a result, the following characteristic of the places chosen by participants could be found: the meaning and relationship with the residents, similarities, and differences in people shown based on their age, length of residence, etc. Through this, participants recollected the past places, found the meaning of the place of the present, and deduced the placeness that Shin-Cheorwon should have in the future. The study identified the place identity that holds the perspective of the residents in their daily life and provides implications on the follow-up studies of place identity. In addition, it is expected that it will apply to urban planning and spatial design in further studies of how residents perceive the space formed by urban development using photovoice methodology.